n real
freedom according to true reason, thinking, willing, speaking and doing
the good and the true. This freedom grows as natural freedom decreases
and serves it; and it unites with rational freedom and purifies it.

[7] Anyone can come into this freedom if he is willing to think that
there is a life eternal, and that the joy and bliss of life in time and
for a time is like a passing shadow to the joy and bliss of life in
eternity and for eternity. A man can think so if he will, for he has
rationality and liberty, and the Lord, from whom he has the two
faculties, constantly enables him to do so.

74. (ii) _Whatever a man does in freedom, whether with reason or not,
provided it is according to his reason, seems to him to be his._ Nothing
makes so clear what rationality and liberty are, which are proper to the
human being, as to compare man and beast. Beasts do not have any
rationality or faculty of understanding, or any liberty or faculty of
willing freely. They do not have understanding or will, therefore, but
instead of understanding they have knowledge and instead of will
affection, both of these natural. Not having the two faculties, animals
do not have thought, but instead an internal sight which makes one with
their external sight by correspondence.

[2] Every affection has its mate, its consort, so to speak. An affection
of natural love has knowledge, one of spiritual love has intelligence,
and one of celestial love, wisdom. Without its mate or consort an
affection is nothing, but is like esse apart from existere or substance
without form, of which nothing can be predicated. Hence there is in every
created thing something referable to the marriage of good and truth, as
we have shown several times. In beasts it is a marriage of affection and
knowledge; the affection is one of natural good, and the knowledge is
knowledge of natural truth.

[3] Affection and knowledge in beasts act altogether as one. Their
affection cannot be raised above their knowledge, nor the knowledge above
the affection; if they are raised, they are raised together. Nor have
animals a spiritual mind into which, or into the heat and light of which,
they can be raised. Thus they have no faculty of understanding or
rationality, or faculty of freely willing or liberty, and nothing more
than natural affection with its knowledge. Their natural affection is
that of finding food and shelter, of propagating, of avoiding and
guarding against injury